Gimme Shelter - Ethics of the Fathers 1:4

How to turn your house into a Jewish home.

"Yosi Ben Yo'ezer from Tzreida and
Yosi Ben Yochanon from Jerusalem
received the tradition from them. Yosi Ben Yo'ezer from Tzreida said: "Let your home be a gathering place for the wise, sit at the dust of their feet, and drink their words with thirst."
Ethics of the Fathers 1:4

This Mishnah wants to impress upon us the importance of Torah. As the second Mishnah stated , Torah is one of the pillars the universe stands upon. The wording here, though, raises some immediate questions:

Why are two Sages identified as the receivers of the tradition, where previously only one was mentioned?

Why is the "home" emphasized if the real purpose is to teach the value of Torah?

What does it mean to "sit at their feet" and "drink their words?" And what is added by telling us to sit in the "dust" of their feet and drink their words with "thirst"? Couldn't the teaching be conveyed without those modifiers?

THE NUCLEAR CORE

The second Mishnah had cited Shimon HaTzaddik as the leading scholar of his generation, the one who possessed the full body of Torah given Moses on Sinai and passed down from generation to generation. Similarly, the third Mishnah cited Antignos as the leading scholar of his generation who received Torah. Now, however, two leaders are cited as the bearers of the Torah tradition in one generation.

What this signals is an historical change in the leadership structure caused by the beginning of the horrific Greek persecution of Jews.1 Before these persecutions, a single individual Sage held the position of both political and spiritual head. Now, however, the acute needs of the nation demanded the duties be divided. One Torah Sage (the "Nasi") specialized in political leadership, 2 acting as Torah spokesman to the outside world, while the other (the "Av Bet Din") specialized in the Torah/spiritual well being of the people.

Although the history behind these events makes for fascinating study, there is an important ethical point to be made here. Both these Sages at the beginning of this period of extreme turmoil placed emphasis on the same thing: the home. 3 When things break down and a nation's political, societal, economic structures begin to crumble, the Jewish instinctual reaction should be to rebuild through the home.

The health of a Jewish home is measured by the degree of two components present within its walls: Torah wisdom and kindness.

Home life is the nuclear core of the nation; it is the microcosm of Jewish life. Each individual Jew is always responsible to make sure their home is Jewishly strong. However, in times of national, cultural and societal meltdown, the need is even more pronounced. Indeed, chances are the origin of the meltdown was some type of negligence in the home. This Mishnah and the following one emphasize the absolute centrality one needs to give the home. The health of a Jewish home is measured by the degree of two components present within its walls: Torah wisdom (Mishnah 4) and kindness (see Mishnah 5).

OF HOUSE AND HOME

Psychologically, each of us has a need for emotional shelter. We need to feel rooted. This is the inner meaning of having a "home." A house is merely a vehicle for creating the idea of a home. If a person neglects the idea of home in the process of building a house, what has he gained? How often do we hear of people who enslave themselves to their careers and move into a beautiful mansion, only to find they have neglected their children, their marriage, their very selves?

This is the first thing this Mishnah itself comes to teach us: Your goal is to acquire a home, not just a house. How do you create a home? Start by bringing Torah into it. Torah is one of the pillars of the world, one of the things that give life meaning. Torah is the real thing.

And it is not just enough just to bring Torah books into the home. The Mishnah says a home should be a gathering place for "the wise," chachamim in Hebrew.

Judaism, as book-oriented as it is, is not about book knowledge. Our task is to emulate God through knowledge. But what is knowledge? True wisdom is intellectual knowledge transformed into emotional knowledge which, in turn, results in action. Theoretical knowledge without practical application is not enough. Without action, the concept will wither and fade.

A true Talmid Chacham -- Torah scholar -- isn't just book-smart (although he's that too). He's come to embody everything the books say, becoming the epitome of genuine wisdom.
That's why it is not enough just to bring Torah books into one's house, although that's a very good and important step. One must bring living representatives of Torah into one's house. A true Torah scholar is a living, breathing piece of Torah. He's not a professor in an ivory tower, but a person in whom the Torah ideals rattle down to his very core and ripples outward in every little action.

Line your shelves with Torah books. But don't lose sight of the fact that that's not the same as having living embodiments of Torah in your home. Of course, literally having them in the home is not always possible or practical. However the Mishna is teaching that we should endeavor to make our homes a place where a Torah scholar would feel at home if they would come there. At the same time, learn as much Torah yourself in your home. Become a Torah scholar yourself. Train your children to become little scholars and embody Torah principles. In that way, you begin to convert your physical house into a home, a place that houses Torah.

HEAD TO HEART

The last part of the Mishnah reads: "…sit at the dust of their feet, and drink their words with thirst." What does this teach and what do the words "dust" and "thirst" add?

Torah is something a person can take for granted. The prophet Isaiah castigated the people of his time for observing Torah by rote (Isaiah 29:13). It was something they were born into, something they were trained to do from their youth. It was not necessarily something they studied deeply enough to call their own, to make it more than just an exercise in ritual observance.

The same danger lurks today. Many people living a fully observant lifestyle are nevertheless missing a truly deep commitment and/or the overflowing sense of joy that living the Torah should engender.

The Torah uses the word "heart" (lev) constantly in connection with mind and/or wisdom. Thus, "wise of heart" (Exodus 28:3; 31:6, 35:10, 36:1), "a heart to know" (Deut. 29:3), "a wise and understanding heart" (I Kings 3:12). A "good heart," then, is inseparable from a "good mind" because a good heart is not mere intellect, but intellectual awareness attached to emotion. The emotion sets the thought in motion. It supplies the energy to translate thought into deed. That is the good heart.

The heart is where the human being starts. The main thrust of Judaism's teachings is to take intellectual knowledge and convert it into emotional, experiential knowledge: "Know [intellectual knowledge] and lay it upon your heart [emotional, experiential]" (Deut. 4:39).

THE OUTSIDE AWAKENS THE INSIDE

How does one create a "good heart" and develop an attitude of enthusiasm for Torah if one does not necessarily feel so excited about it?

"The outside awakens the inside" means one can shake off lethargy by doing something external that wakes up the dormant potential within.

The solution is known in Jewish sources as "The outside awakens4 the inside." Each of us has a dormant quality inside that is capable of coming to the fore with proper coaxing, just like coal has a dormant energy capable of getting ignited with the proper methods. "The outside awakens the inside" means one can shake off lethargy by doing something external or physical that wakes up the dormant potential within.

A study conducted a few years ago with Downs Syndrome children called for some of them to be trained to smile, even if it was just a plastic smile. Nevertheless, the study found that as a result others treated them better, which in turn made them feel better about themselves, which in turn made them smile naturally more often.

The same is true for those of us without Downs Syndrome. (As the famous song goes, "Smile though your heart is aching.") Who says that feeling unhappy, lethargic and downbeat is our true state, anyway? None of us were born that way.

Just as we can do that for our general emotional state, we can do that for our Torah learning and living.
The commentators point out that it's possible, even probable, that if one fulfills the first part of this Mishnah -- regularly inviting Torah scholars into their home -- one can begin to take them for granted. Therefore, the Mishnah emphasizes, "sit at their feet." Be humble in their presence. Do not become desensitized to the fact that a Talmid Chacham is the bearer of Torah.
What if one finds oneself lacking the requisite inner humility, perhaps not respecting Torah or the Talmid Chacham as much as one knows one should?

Answer: don't just sit at their feet; sit at the "dust" of their feet. Don't be merely humble toward them -- which telling us merely to sit at their feet, would imply. Rather be exceedingly humble. How? By putting one's entire heart and soul into it -- by moving vigorously to serve their needs, by generating external movements to stir the dormant inner respect for this person who represents Torah.

There's always more to a true Talmid Chacham than meets the eye. Don't let yourself forget that and what he represents. By serving his needs with alacrity, you will inculcate within yourself sincere humility -- humility that comes from genuine respect. A person tends to emulate that which he respects most. When you give a Talmid Chacham the respect due to him -- due to Torah -- you actually deepen the potential for Torah within yourself. The more you sit in the dust of their feet, the more you deepen that potential.

Similarly, don't just "drink their words," but drink them with "thirst"! Even if you've heard the Torah they are saying before, treat it as if you're hearing it for the first time. Inculcate yourself with the "beginner's mind." If you are enthusiastic about Torah, and people who represent Torah, you breakthrough the crusty core of rote behavior. You connect mind to heart and become whole. You make your house a home.

Indeed, you make your body a home for the soul.

1. This included, but did not end with, Chanukah. Back to Text2. The Nasi was not a mere official, but the leader of the Sanhedrin (Berachot 27b), and therefore among the most erudite Torah scholars of the nation.Back to Text3.Yossi ben Yochanan's teaching emphasizing a different aspect of the home is found in Mishnah 5.Back to Text4. Sefer HaChinuch, Mitzvah 11.Back to Text

A former yeshiva teacher and principal, who has also taught in various kiruv/outreach capacities, he has written or edited more than 25 books, including Sefer Nehemiah and Trei Asar, Vol. 1, in the ArtScroll Tanach Series. He has been a frequent contributor to Aish.com, the largest Jewish content site on the web, and has also published numerous articles over the years in The Jewish Observer, Mishpachah Magazine, Yated Ne'eman and other publications.

He has worked with Rabbi Joseph Elias, shlita, on producing the Holocaust Curriculum for Torah Umesorah. He is currently working with Rabbi Berel Wein producing an online Jewish History course for the Destiny Foundation. Visit his website at: www.jewishsoulsearching.com

Visitor Comments: 3

(3)
Edward Nebeker,
July 5, 2003 12:00 AM

Very useful.

I was happy to recieve this writing over the e-net,will come back to it again.

(2)
Dusan Milutinovic,
July 2, 2003 12:00 AM

Thirst for Knowledge

This is a terrific article. I am so glad for having such an author to read who maintains a fresh view of an important subject.
We are to inscribe the laws of the Torah onto our hearts, as according to the prophet, no longer on a stone, and how easy is that without a proper teacher or instructor who is learned in the Torah? And, I believe, with the proper talmid chacham to help one, how could one not be excited to drink their words with thirst? Besides, learning more Torah is exciting at all times!

(1)
Anonymous,
July 1, 2003 12:00 AM

VERY RELEVENT

VERY INSIGHTFUL INFORMATION ON HOW TO STRETCH YOURSELF TO ACHIEVE SHALOM BAYIS.

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I'm told that it's a mitzvah to become intoxicated on Purim. This puzzles me, because to my understanding, it is not considered a good thing to become intoxicated, period.

One of the characteristics of the at-risk youth is their use of drugs, including alcohol. In my experience, getting drunk doesn't reveal secrets. It makes people act stupid and irresponsible, doing things they would never do if they were sober. Also, I know a lot about the horrible health effects of abusing alcohol, because I work at a research center that focuses on addiction and substance abuse.

Also, I am an alcoholic, which means that if I drink, very bad things happen. I have not had a drink in 22 years, and I have no intention of starting now. Surely there must be instances where a person is excused from the obligation to drink. I don't see how Judaism could ever promote the idea of getting drunk. It just doesn't seem right.

The Aish Rabbi Replies:

Putting aside for a moment all the spiritual and philosophical reasons for getting drunk on Purim, this remains an issue of common sense. Of course, teenagers should be warned of the dangers of acute alcohol ingestion. Of course, nobody should drink and drive. Of course, nobody should become so drunk to the point of negligence in performing mitzvot. And of course, a recovering alcoholic should not partake of alcohol on Purim.

Indeed, the Code of Jewish Law explicitly says that if one suspects the drinking may affect him negatively, then he should NOT drink.

Getting drunk on Purim is actually one of the most difficult mitzvot to do correctly. A person should only drink if it will lead to positive spiritual results - e.g. under the loosening affect of the alcohol, greater awareness will surface of the love for God and Torah found deep in the heart. (Perhaps if we were on a higher spiritual level, we wouldn't need to get drunk!)

Yet the Talmud still speaks of an obligation on Purim of "not knowing the difference between Blessed is Mordechai and Cursed is Haman." How then should a person who doesn't drink get the point of “not knowing”? Simple - just go to sleep! (Rama - OC 695:2)

All this applies to individuals. But the question remains - does drinking on Purim adversely affect the collective social health of the Jewish community?

The aversion to alcoholism is engrained into Jewish consciousness from a number of Biblical and Talmudic sources. There are the rebuking words of prophets - Isaiah 28:1, Hosea 3:1 with Rashi, and Amos 6:6, and the Zohar says that "The wicked stray after wine" (Midrash Ne'alam Parshat Vayera).

It is well known that the rate of alcoholism among Jews has historically been very low. Numerous medical, psychological and sociological studies have confirmed this. The connection between Judaism and sobriety is so evident, that the following conversation is reported by Lawrence Kelemen in "Permission to Receive":

When Dr. Mark Keller, editor of the Quarterly Journal of Studies on Alcohol, commented that "practically all Jews do drink, and yet all the world knows that Jews hardly ever become alcoholics," his colleague, Dr. Howard Haggard, director of Yale's Laboratory of Applied Physiology, jokingly proposed converting alcoholics to the Jewish religion in order to immerse them in a culture with healthy attitudes toward drinking!

Perhaps we could suggest that it is precisely because of the use of alcohol in traditional ceremonies (Kiddush, Bris, Purim, etc.), that Jews experience such low rates of alcoholism. This ceremonial usage may actually act like an inoculation - i.e. injecting a safe amount that keeps the disease away.

Of course, as we said earlier, all this needs to be monitored with good common sense. Yet in my personal experience - having been in the company of Torah scholars who were totally drunk on Purim - they acted with extreme gentleness and joy. Amid the Jewish songs and beautiful words of Torah, every year the event is, for me, very special.

Adar 12 marks the dedication of Herod's renovations on the second Holy Temple in Jerusalem in 11 BCE. Herod was king of Judea in the first century BCE who constructed grand projects like the fortresses at Masada and Herodium, the city of Caesarea, and fortifications around the old city of Jerusalem. The most ambitious of Herod's projects was the re-building of the Temple, which was in disrepair after standing over 300 years. Herod's renovations included a huge man-made platform that remains today the largest man-made platform in the world. It took 10,000 men 10 years just to build the retaining walls around the Temple Mount; the Western Wall that we know today is part of that retaining wall. The Temple itself was a phenomenal site, covered in gold and marble. As the Talmud says, "He who has not seen Herod's building, has never in his life seen a truly grand building."

Some people gauge the value of themselves by what they own. But in reality, the entire concept of ownership of possessions is based on an illusion. When you obtain a material object, it does not become part of you. Ownership is merely your right to use specific objects whenever you wish.

How unfortunate is the person who has an ambition to cleave to something impossible to cleave to! Such a person will not obtain what he desires and will experience suffering.

Fortunate is the person whose ambition it is to acquire personal growth that is independent of external factors. Such a person will lead a happy and rewarding life.

With exercising patience you could have saved yourself 400 zuzim (Berachos 20a).

This Talmudic proverb arose from a case where someone was fined 400 zuzim because he acted in undue haste and insulted some one.

I was once pulling into a parking lot. Since I was a bit late for an important appointment, I was terribly annoyed that the lead car in the procession was creeping at a snail's pace. The driver immediately in front of me was showing his impatience by sounding his horn. In my aggravation, I wanted to join him, but I saw no real purpose in adding to the cacophony.

When the lead driver finally pulled into a parking space, I saw a wheelchair symbol on his rear license plate. He was handicapped and was obviously in need of the nearest parking space. I felt bad that I had harbored such hostile feelings about him, but was gratified that I had not sounded my horn, because then I would really have felt guilty for my lack of consideration.

This incident has helped me to delay my reactions to other frustrating situations until I have more time to evaluate all the circumstances. My motives do not stem from lofty principles, but from my desire to avoid having to feel guilt and remorse for having been foolish or inconsiderate.

Today I shall...

try to withhold impulsive reaction, bearing in mind that a hasty act performed without full knowledge of all the circumstances may cause me much distress.

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